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The significance of E. Y. Mullins's: The Axioms of Religion: one clue to the significance of The Axioms of Religion, the 1908 book by E. Y. Mullins, is found in the sub-title: a new interpretation of the Baptist faith.

Mullins wrote, "For a number of years, the Years, The

the seven decades of Eleanor Pargiter’s life. [Br. Lit.: Benét, 1109]

See : Time
 author has felt that fresh statement of the Baptist position was possible which would enable the world to understand us better." (1) He also wanted the world to know that the Baptist faith was closer to the New Testament ideals than most others, and he felt that if his fellow Baptists remembered that, they would feel better about themselves.

How the Book Came to Be Written

According to according to
1. As stated or indicated by; on the authority of: according to historians.

2. In keeping with: according to instructions.

 Mullins, his book was a compilation of five speeches that he gave about the contributions Baptists had made to the world. The first speech was presented at a meeting of the American Baptist American Baptist may refer to:
  • American Baptist Association
  • American Baptist Churches USA
  • Baptist who is an American
 Publication Society in St. Louis in 1905, followed by the second speech given that same year in London, England, for the Baptist World Alliance The Baptist World Alliance is a worldwide alliance of Baptist churches and organizations, formed in 1905 at Exeter Hall in London during the first Baptist World Congress. . The audience at the Baptist Historical Society of Virginia meeting held at Richmond College Richmond College: see New York, City Univ. of.  heard his third speech in November 1906; and soon after, the fourth speech was delivered to the messengers at the annual meeting of the Baptist General Association of Virginia In continuous service since its founding in 1823, the Baptist General Association of Virginia (BGAV) is an umbrella organization of churches that supports and assists them in their various ministries and missions.[1] Its Virginia Baptist roots date back to 1771.  in Richmond. The final speech was given in 1907 at the Baptist Convention of North America North America, third largest continent (1990 est. pop. 365,000,000), c.9,400,000 sq mi (24,346,000 sq km), the northern of the two continents of the Western Hemisphere.  meeting in Jamestown.

Harold W. Tribble, Mullins's colleague at Southern Seminary, reflected on that process:
   These speeches were so fresh and impelling, his outline so simple,
   his argument so irrefutable, that one enthusiastic listener asked
   for the privilege of using his material in a book that he proposed
   to write. Dr. Mullins replied that he preferred to write his own
   books. When that message finally appeared in book form in 1908 ...
   it was immediately popular in this country and in England, and its
   popularity was sustained for a full quarter of a century. (2)

What is the Significance of The Axioms

With such a popular reception, the book obviously served its purpose as an effective explanation of Baptist identity at the beginning of the twentieth century. Now, one hundred years later, two questions arise: (1) Since Baptist life is not static, but alive and changing, is not there a need for an updated and more accurate expression of Baptist identity today? and (2) Can Mullins's book still provide a sufficient basis for such a reinterpretation re·in·ter·pret  
tr.v. re·in·ter·pret·ed, re·in·ter·pret·ing, re·in·ter·prets
To interpret again or anew.


Most Baptists would say "yes" to the first question, but some who have reexamined Mullins's approach have vigorously answered the second question "no." For example, in 1997, framers of "Re-envisioning Baptist Identity: A Manifesto for Baptist Communities in North America" rejected Mullins's interpretation as unbalanced and outdated. (3)

Another negative answer has come from William Brackney, who linked Mullins's view of soul competency Soul competency is a Christian theological perspective on the accountability of each person before God. According to this view, neither one's family relationships, church membership, or ecclesiastical or religious authorities can affect salvation of one's soul from damnation.  and local church autonomy with the outdated "local church protectionism" of the Landmark movement, and condemned Mullins's emphasis on individual Christian experience as unbiblical. He accused Mullins of imbibing too deeply from the spring of rugged democratic individualism and the emerging sciences of psychology and sociology. (4) In a similar vein, James McClendon caricatured Mullins's idea of soul competency as "his anthropocentric anthropocentric /an·thro·po·cen·tric/ (an?thro-po-sen´trik) with a human bias; considering humans the center of the universe.

 motto" that was framed too much in terms of "the rugged American individualism of Theodore Roosevelt to do justice to the shared discipleship Baptist life requires." (5)

Albert Mohler, who followed E. Y. Mullins as president of Southern Baptist Theological Seminary References
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 seventy years later, in an unfortunate misreading MISREADING, contracts. When a deed is read falsely to an illiterate or blind man, who is a party to it, such false reading amounts to a fraud, because the contract never had the assent of both parties. 5 Co. 19; 6 East, R. 309; Dane's Ab. c. 86, a, 3, Sec. 7; 2 John. R. 404; 12 John. R.  of Axioms of Religion, accused Mullins of setting the stage for "doctrinal ambiguity and theological minimalism minimalism, schools of contemporary art and music, with their origins in the 1960s, that have emphasized simplicity and objectivity. Minimalism in the Visual Arts
." In other words Adv. 1. in other words - otherwise stated; "in other words, we are broke"
put differently
, Mullins is to blame for what Mohler believes is a drift towards theological liberalism among Baptists today. According to Mohler, Mullins's emphasis on soul competency and individual Christian experience is "an acid dissolving religious authority, congregationalism Congregationalism, type of Protestant church organization in which each congregation, or local church, has free control of its own affairs. The underlying principle is that each local congregation has as its head Jesus alone and that the relations of the various , confessionalism, and mutual theological accountability." (6)

On the contrary, I believe that, properly understood and perhaps given some linguistic updating, The Axioms of Religion by Mullins can still function as a remarkably relevant basis for a twenty-first-century expression of Baptist identity. The significance of the book today is the same as it was in 1908, namely, a helpful explanation of who Baptists are "which would enable the world to understand us better." Actually, today, reading the book would also enable some Baptists to understand us better.

Why Is a New Interpretation Necessary?

Why did Mullins feel that a new understanding of the Baptists was needed in 19087 Baptists were growing as a religious body and were playing a more conspicuous role in the Christian world, and as Mullins traveled around the country and abroad, he encountered serious misconceptions of his denomination. Questions were being asked that he felt needed answering.

Mullins agreed with church historian Karl August von Hase that the movement of civilization since the Reformation had turned on the conflict between Catholic and Protestant principles, "that is, the conflict between human authority and human freedom." (7) The issue in most revolutions and conflicts since that time and the fundamental issue in American politics, according to Mullins, was the tendency to extend versus the tendency to limit the power of the people. Thus, he wanted to show the world how the historical Baptist emphasis on individualism and freedom had nurtured the universal quest for Verb 1. quest for - go in search of or hunt for; "pursue a hobby"
quest after, go after, pursue

look for, search, seek - try to locate or discover, or try to establish the existence of; "The police are searching for clues"; "They are searching for the
 freedom around the world. He wrote:
   I do not of course claim that Baptists have a monopoly on these
   ideals, or that in no sense have others advocated any of them. It
   is a question rather of degrees, and what I maintain is that no
   other religious body has adequately set them forth, and that the
   Baptists have done so. (8)

Contrary to the accusation of McClendon and others that Mullins simply borrowed his ideas of freedom and individual experience from the rugged individualism Noun 1. rugged individualism - individualism in social and economic affairs; belief not only in personal liberty and self-reliance but also in free competition  of American democracy, the fact is that Mullins made the bold claim that American civil expressions of liberty were actually rooted in Baptist ideals that preceded them by four centuries, which, in turn, were based on New Testament principles. "Look into the New Testament church and then at the American government," he asserted, "and insight discovers that the latter is the projection of the shadow of the former." (9) Mullins supported this claim by showing how the distinctive Baptist emphasis on the competency of the soul under God found its political counterpart in the civic competency of the citizen. From there, he moved to the further claim that each of his axioms of religion was an analogue of an American political axiom.

Mullins listed six axioms. The theological axiom, "A holy and loving God has a right to be sovereign," has its counterpart in the recognition of God's sovereignty by the government in giving independence to the church. In so doing, the state recognizes an authority higher than itself. The religious axiom, "All souls have an equal right to direct access to God," finds its political counterpart in the American axiom, "All men are created free and equal." The ecclesiastical axiom, "All believers are entitled to equal privileges in the church," found its political counterpart in the American axiom that the United States has a government "of the people, for the people, and by the people." The moral axiom, "To be responsible, man must be free," found its counterpart in the franchise (right to vote) and in all the American practice in legal and criminal procedure. The religio-civic axiom, "A free Church in a free State," has become naturalized nat·u·ral·ize  
v. nat·u·ral·ized, nat·u·ral·iz·ing, nat·u·ral·iz·es
1. To grant full citizenship to (one of foreign birth).

2. To adopt (something foreign) into general use.
 in speech until it is as much political as religious, the social axiom, "Love your neighbor as yourself," had its political counterpart in the American political axiom, "Equal rights to all, and special privileges to none." Of these axioms, Mullins noted:
   In short, the Baptist axioms of religion are like a stalactite
   descending from heaven to earth, formed by deposits from the water
   of life flowing out of the throne of God down to mankind, while our
   American political society is the stalagmite with its base upon the
   earth rising to meet the stalactite and formed by deposits from the
   same life-giving stream. When the two shall meet, then heaven and
   earth will be joined together and the kingdom of God will have come
   among men. (10)

As he watched the spread of political democracies around the world at the beginning of the twentieth century, Mullins claimed, "We are approaching the Baptist age of the world, because we are approaching the age of the triumph of democracy." (11)

Mullins had another purpose for The Axioms. Although he did not mention it directly, he obviously encountered widespread ignorance of Baptist distinctives among members of the Baptist family itself. His own Baptist brothers and sisters, particularly within the fundamentalist wing of the family, were grossly misinformed, or even uninformed, about their own heritage and identity. He called them "half-Baptists," and they were giving distorted versions of their denomination to the world. Mullins wanted to provide a more accurate impression. He said, "The author hopes that in the pages which follow will be found some contribution toward the higher thinking, the deepening spirituality, and the increasing unity, and practical efficiency of the Baptist people." (12)

What is the Significance of The Axioms Today?

Obvious similarities exist between the environment in Mullins's day and the Baptist situation at the beginning of the twenty-first century, particularly within that branch of the family that for more than 160 years has been called the Southern Baptist Convention Noun 1. Southern Baptist Convention - an association of Southern Baptists
association - a formal organization of people or groups of people; "he joined the Modern Language Association"

Southern Baptist - a member of the Southern Baptist Convention
 (SBC (1) (SBC Communications Inc., San Antonio, TX, A large, national telecommunications company that grew from a multitude of local and regional companies, including Southwestern Bell, Pacific Bell and Nevada Bell, into a single, unified brand by 2002. ). Mullins's six axioms can still function--just as they did one hundred years ago--as a framework for redefining Baptist identity and helping non-Baptists understand us better. The most significant value, however, of the axioms today, as it was in Mullins' day, might be their value in correcting current distortions of the Baptist faith that have arisen within the Baptist family itself.

One of the lingering results of the past quarter century of turmoil in the SBC is the rise to power of what some would call "alien Baptists," Baptists who are misinformed or uniformed about the ideals that have defined the Baptist denomination through the years. Some of them know about these convictions, but no longer regard them as important or disagree with them completely. These alien Baptists, whom Mullins called "half-Baptists, are similar to the ones he confronted a hundred years ago, but today they have usurped the chief places of leadership in the SBC, have drastically changed the course and the convictions of the SBC, and have forced many traditional Baptists to find alternate avenues for denominational cooperation. As a result these traditional convictions are in danger of serious attrition, if not outright extinction.

Under this new leadership, a different denominational culture has emerged, one that is creedalistic, rationalistic, absolutistic ab·so·lut·ism  
a. A political theory holding that all power should be vested in one ruler or other authority.

b. A form of government in which all power is vested in a single ruler or other authority.
, legalistic le·gal·ism  
1. Strict, literal adherence to the law or to a particular code, as of religion or morality.

2. A legal word, expression, or rule.
, and separatistic. The new leadership expresses itself in judgmental judg·men·tal  
1. Of, relating to, or dependent on judgment: a judgmental error.

2. Inclined to make judgments, especially moral or personal ones:
 hair-splitting based on an endless list of subtle distinctions. It considers the essence of the Christian faith to be a system of unrevisable doctrinal propositions rather than a personal experience with Christ. It promotes an authoritarian style of pastoral leadership in which the pastor "rules" the church, controlling congregational urges with a kind of national theocracy theocracy

Government by divine guidance or by officials who are regarded as divinely guided. In many theocracies, government leaders are members of the clergy, and the state's legal system is based on religious law. Theocratic rule was typical of early civilizations.
 that calls for such things as mandated prayer in public schools, the endorsing of political parties, and tax vouchers for church-related schools. This alien culture minimizes local church autonomy in favor of a denominational hierarchy that requires doctrinal accountability. Increasing numbers of these alien Baptists encourage a "return" to five-point Calvinism, thereby diminishing the importance of individual Christian experience and aggressive evangelism. Most of these trends are reflected in recent changes made in The Baptist Faith and Message The Baptist Faith and Message (BF&M) is the Southern Baptist Convention confession of faith. It summarizes key Southern Baptist thought in the areas of the Scriptures (Bible) and their authority, the nature of God as expressed by the Trinity, the spiritual condition of man, God's .

In 1992, J. I. Packer James Innell Packer (born July 22, 1926 in Gloucester, England) is a British-born Canadian Christian theologian in the Calvinistic Anglican tradition. He currently serves as the Board of Governors' Professor of Theology at Regent College in Vancouver, British Columbia.  and other evangelical scholars addressed similar problems in the broader evangelical world in a critique called Power Religion: The Selling Out of the Evangelical Church. The writers warned about the dangers of what Packer called "carnal carnal adjective Referring to the flesh, to baser instincts, often referring to sexual “knowledge”  conservatism." (13) As they addressed the perversions of "carnal conservatism," the authors sounded like they were describing the distortions found in the hyper-conservative wing of the Baptist family, which include authoritarian styles of pastoral leadership; the use of secular political strategies; the fanning of emotional fears by supposed conspiracy theories; involvement in government entanglement that has reduced churches to nothing more than another political special-interest groups; the use of peer pressure to enforce conformity; ganging up on and ostracizing those who disagree; withholding rewards; and the total defeat of those who disagree, which is an ugly denominational version of ethnic cleansing. The cursory review that follows will make obvious how a widespread rediscovery and application of Mullinss' six axioms might serve as an effective corrective to these distortions by calling the Baptist denomination back to the historical faith that has defined authentic Baptists through the years.

A Summary of the Six Axioms

Walter B. Shurden, retired director of The Center for Baptist Studies at Mercer University, pointed out that usually Baptist interpreters choose a single core value or central motif they believe defines the Baptist faith. Then typically, they add to that one unique concept a cluster of specific principles that clarify and expand it. Robert G. Torbet's list is an example: (1) The Bible as the norm for faith and practice, (2) the church as composed of baptized bap·tize  
v. bap·tized, bap·tiz·ing, bap·tiz·es
1. To admit into Christianity by means of baptism.

a. To cleanse or purify.

b. To initiate.

 believers, (3) the priesthood of believers and the autonomy of the local congregation as central affirmations, and (4) religious liberty and the separation of church and state
See also: .
Separation of church and state is a political and legal doctrine which states that government and religious institutions are to be kept separate and independent of one another.
 as historic beliefs. (14)

Mullins followed a similar pattern, identifying one central theme from which six great axioms were derived. He asked the question, "What is the distinguishing Baptist principle?" and then offered possible answers: separation of church and state, soul freedom, the right of private judgment in religious matters, individualism, biblical authority, regeneration, democracy, and priesthood of believers. "Unquestionably un·ques·tion·a·ble  
Beyond question or doubt. See Synonyms at authentic.

," he said, "These are of vital importance and grow directly out of our fundamental position. But they are corollaries to a prior truth. They are not original but derived." (15)

For Mullins, the historical significance of the Baptists was this, "The competency of the soul in religion. Of course, this means a competency under God, not a competency in the sense of human self-sufficiency." (16) Springing from this core value and supporting it were six brief propositions or axioms. Mullins used several synonyms for "axioms." Insisting they were not a creed, he called them principia prin·cip·i·um  
n. pl. prin·cip·i·a
A principle, especially a basic one.

[Latin prncipium; see principle.]
, first truths, fundamental assumptions, alphabets of Christianity, essential elements, and impregnable foundation stones of the Christian faith.

Mullins was sure that most observers would concede that these axioms were in accord with the teachings of the New Testament, and he believed that they were so simple and self-evident that people in other denominations would accept them. Surely, the axioms would not be denied by any evangelical Christian or intelligent unbeliever. For Mullins, "these axioms of Christianity grow out of the mother principle for which Baptists have stood through the ages, viz., the competency of the soul in religion under God." (17)

While his style was usually irenic i·ren·ic   also i·ren·i·cal
Promoting peace; conciliatory.

[Greek eir
 and constructive, Mullins was not reluctant to show how some denominations had drifted away from these basic New Testament norms. Neither was he reluctant to boast that the Baptist faith, accurately understood and properly lived out, encapsulated the axioms--and consequently the New Testament example--to a greater degree than any other denominational family of churches. "No religious organization so consistently embodies all these axiomatic ax·i·o·mat·ic   also ax·i·o·mat·i·cal
Of, relating to, or resembling an axiom; self-evident: "It's axiomatic in politics that voters won't throw out a presidential incumbent unless they think his challenger will
 principles in its life and doctrine as the Baptists." (18) In a glowing hyperbole, typical of early twentieth-century writing, Mullins noted, "These truths are so obvious when once understood, so inspiring, so self-evident, that the hungering spirit of man seizes upon them as upon the pearl of great price Pearl of Great Price may refer to:
  • Parable of the Pearl, a parable told by Jesus in explaining the value of the Kingdom of Heaven
  • Pearl (poem), a Middle English alliterative poem written in the late 14th century
  • Pearl of Great Price
. They shine in their own light. Men can no more deny them than they can deny the beauty of an orchid, or gainsay gain·say  
tr.v. gain·said , gain·say·ing, gain·says
1. To declare false; deny. See Synonyms at deny.

2. To oppose, especially by contradiction.
 the transparency of a crystal, or criticize the note of a nightingale, or deny the splendor of the Milky Way." (19)

The Theological Axiom: The holy and loving God has a right to be sovereign. Mullins applied a modified Calvinism to the concept of God's sovereignty. God was not merely a predestinating omnipotence om·nip·o·tent  
Having unlimited or universal power, authority, or force; all-powerful. See Usage Note at infinite.

1. One having unlimited power or authority: the bureaucratic omnipotents.
, "smiting one and saving another." God was both holy and loving. The Bible presented God not only as sovereign omnipotence and sovereign omniscience Omniscience

shrewd god; knew everything in advance. [Babylonian Myth.: Gilgamesh]


knows all: past, present, and future.
, but as a sovereign father who respected human freedom and who expressed sovereignty through the incarnation. Mullins asserted, "Sovereign omnipotence desired to become sovereign sympathy and sovereign patience and sovereign suffering to redeem. Not the God sitting on the circle of the heavens contemplating a perishing word ... but God in Christ in the upper chamber girding gird 1  
v. gird·ed or girt , gird·ing, girds
a. To encircle with a belt or band.

b. To fasten or secure (clothing, for example) with a belt or band.
 himself with a napkin and washing disciples' feet" (20)

The Religious Axiom: All men have an equal right to direct access to God. Based on the competency or God-given capacity to commune with God, this axiom asserted the inalienable Not subject to sale or transfer; inseparable.

That which is inalienable cannot be bought, sold, or transferred from one individual to another. The personal rights to life and liberty guaranteed by the Constitution of the United States are inalienable.
 right of every soul to deal with God. The religious axiom affirmed the principle of individualism in religion. Relationship with God existed first of all through people's capacity as individuals and then secondarily through social relations. To deprive any soul of the privilege of direct access to God through Christ, according to Mullins, was tyranny. "It is a species of spiritual tyranny for men to interpose in·ter·pose  
v. in·ter·posed, in·ter·pos·ing, in·ter·pos·es
a. To insert or introduce between parts.

b. To place (oneself) between others or things.

 the church itself, its ordinances, or ceremonies, or its formal creeds between the human soul and Christ." (21) As an example, he gave great attention to how infant baptism violates this axiom.

The Ecclesiastical Axiom: All believers have a right to equal privileges in the church. Because every believer had direct access to God through Christ, believers were entitled to equal privileges in the church. This assertion was not based on the assumption that everyone possessed equal gifts or abilities or that one person was as well fitted as another for official positions in the church. The axiom did, however, assert that because individuals dealt directly with God and were responsible to God, the church functioned best as a democracy. Because the church was under the Lordship of Christ, Mullins called it the paradoxical "union of absolute monarchy and pure democracy." (22)

The Moral Axiom: To be responsible the soul must be free. If individuals were to be responsible for moral choices, they had to be free to make those choices. Self-determination in religion meant freedom from state compulsion, social compulsion, ecclesiastical or priestly compulsion, creedal cree·dal also cre·dal  
Of or relating to a creed.

Adj. 1. creedal - of or relating to a creed
 compulsion, or parental compulsion. For Mullins, distinguishing this spiritual freedom from a secular kind of "Anglo-Saxon" freedom was important. "Anglo-Saxon" freedom without the Christian fire to purge and sanctify sanc·ti·fy  
tr.v. sanc·ti·fied, sanc·ti·fy·ing, sanc·ti·fies
1. To set apart for sacred use; consecrate.

2. To make holy; purify.

 it, he noted, led to the "overman o·ver·man  
1. A person having authority over others, especially an overseer or a shift supervisor.

2. See superman.

 of Nietzsche and his followers, the colossus Colossus - (A huge and ancient statue on the Greek island of Rhodes).

1. The Colossus and Colossus Mark II computers used by Alan Turing at Bletchley Park, UK during the Second World War to crack the "Tunny" cipher produced by the Lorenz SZ 40 and SZ 42 machines.
 of pitiless and selfish power.... Christ made us to be 'kings and priests unto God.'" (23) In other words, Christian freedom balanced kingly power with the love and service of the priest.

The Religio-Civic Axiom: A free church in a free state. "In short," Mullins explained, "the axiom is summed up in the statement that the State has no ecclesiastical and the Church no civic function." (24) Mullins insisted that the concept of the separation of church and state in the United States The separation of church and state is a legal and political principle derived from the First Amendment to the United States Constitution, which reads, "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof . . .  began with Roger Williams in Rhode Island Rhode Island, island, United States
Rhode Island, island, 15 mi (24 km) long and 5 mi (8 km) wide, S R.I., at the entrance to Narragansett Bay. It is the largest island in the state, with steep cliffs and excellent beaches.
 and was introduced as a constitutional amendment largely through Baptist influence in Rhode Island and Virginia. Separation of church and state, according to Mullins, guaranteed religious liberty, not merely religious toleration. He noted that the church was a spiritual commonwealth whose members held citizenship in heaven. At the same time, they were citizens of the earthly state, and even though there will always be "a borderland bor·der·land  
a. Land located on or near a frontier.

b. The fringe: a shadowy figure who lived on the borderland of the drug scene.

 where it will not be clear how to discriminate and apply the principle correctly," the principle must be protected and promoted. (25) The implications of the axiom were reflected in the following examples: (1) no public money must be used for sectarian schools, (2) no mandated Bible reading must take place in public schools, and (3) church property should be exempt from taxation.

The Social Axiom: Love your neighbor as yourself. Acutely aware of the danger of what he called "excessive individualism," Mullins placed strong emphasis on the last axiom. Humans were not only individuals, but social beings. Christians should be concerned therefore with social shortcomings A shortcoming is a character flaw.

Shortcomings may also be:
  • Shortcomings (SATC episode), an episode of the television series Sex and the City
, some of which Mullins identified: threats to family life, graft in business and politics, materialistic "money-getting," child labor child labor, use of the young as workers in factories, farms, and mines. Child labor was first recognized as a social problem with the introduction of the factory system in late 18th-century Great Britain. , and poverty. (26) While Mullins asserted that church and state should remain separate, he contended that the church "ought to exert a powerful influence upon the state." (27) The church had an evangelistic impulse to share the saving gospel of Christ, but it also should be an aggressive advocate of all morality and social righteousness. "To imitate Christ is to labor for equitable social conditions, just laws, and equal privileges for men that they may earn their own bread." (28) Mullins believed it would be disloyal to Christ to consider "the political or commercial world as a foreign country to the Christian." (29)


On this centennial of the publication of The Axioms of Religion, Baptists should indeed be alerted again to its value as a re-envisioning of their core distinctive, the competency of the soul in religion, and all six of its axiomatic correlatives. One hundred years after its publication, a widespread circulation of the book would allow the Baptist family to once again become acquainted with the axioms. Then by encouraging new discussions and recommitments to them, the axioms might again serve as a corrective, counteracting every one of the "un-Baptistic" perversions referred to above, and also serve as a magnet to draw us together again around Baptist historic identity.

(1.) E. Y. Mullins, The Axioms of Religion (Philadelphia: The Judson Press, 1908), i.

(2.) Harold W. Tribble, "Edgar Young Mullins: Founders Day Address," The Review and Expositor 49, no. 2 (April 1952): 133.

(3.) Mikael Broadway et al., "Re-envisioning Baptist Identity: A Manifesto for Baptist Communities in North America," Perspectives in Religious Studies 24, no. 3 (Fall 1997): 303-10.

(4.) William H. Brackney, "An Historical Theologian Looks Anew at Autonomy,", 7, accessed December 1, 2007.

(5.) Cited by Curtis Freeman, "A Theology (and ethic) for Radical Believers and Other Baptists," Christian Ethics Today 13, no. 3 (Summer 2007): 15.

(6.) These comments are from a Southern Baptist Theological Seminary press release written by James A. Smith James Alexander Smith (born: August 22, 1911, Bawlf, Alberta, Canada - died: ) was a teacher, school principal and served as Canadian federal politician from 1955 to 1958. , Jr., and posted by Baptist Press at 2000/4_17/pages/mohler.html, accessed November 30, 2007.

(7.) Mullins, Axioms, 109.

(8.) Ibid., 110.

(9.) Ibid., 116.

(10.) Ibid., 117.

(11.) Ibid.

(12.) Ibid., i.

(13.) J. I. Packer et. al., Power Religion: The Selling Out of the Evangelical Church? (Chicago: Moody Press, 1992), 285.

(14.) Walter B. Shurden, "The Baptist Identity and the Baptist Manifesto," Perspectives in Religious Studies, 25, no. 4 (Winter 1998): 321-40. See shurden/Baptist%20Manifesto.htm, accessed December 1, 2007.

(15.) Mullins, Axioms, 18.

(16.) Ibid.

(17.) Ibid., 27.

(18.) Ibid., 28.

(19.) Ibid., 29.

(20.) Ibid. 34.

(21.) Ibid. 36.

(22.) Ibid. 51.

(23.) Ibid. 63.

(24.) Ibid. 76.

(25.) Ibid. 81.

(26.) Ibid. 83.

(27.) Ibid. 84.

(28.) Ibid., 85.

(29.) Ibid., 86.

Russell Dilday is former president of Southwestern Baptist Theological Seminary Southwestern Baptist Theological Seminary, headquartered in Fort Worth, Texas, is a private, non-profit institution of higher education, associated with the Southern Baptist Convention, whose stated mission is "to provide theological education for individuals engaging in Christian , former distinguished professor at George W. Truett Theological Seminary The History of George W. Truett Theological Seminary On July 24, 1990, the Baylor University Board of Trustees officially reserved with the Secretary of State of Texas the name “George W. , and currently chancellor of the B. H. Carroll Theological Institute B. H. Carroll Theological Institute is an unaccredited Christian Baptist institution in Arlington, Texas with multiple sources of funding and a self-perpetuating board of governors. It is named after Benajah Harvey Carroll and teaches Baptist principles and practices. , Fort Worth, Texas Fort Worth is the fifth-largest city in the state of Texas, 18th-largest city in the United States[1], and voted one of "America’s Most Livable Communities. .
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Title Annotation:Edgar Young Mullins
Author:Dilday, Russell
Publication:Baptist History and Heritage
Article Type:Critical essay
Geographic Code:1USA
Date:Jan 1, 2008
Previous Article:E. Y. Mullins on religious liberty: at the meeting of the Baptist World Alliance's Third World Congress in 1923, E. Y. Mullins ascended the dais in...
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